Nityotsava, Nitya-utsava: 7 definitions
Introduction:
Nityotsava means something in Hinduism, Sanskrit. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
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In Hinduism
Shaivism (Shaiva philosophy)
Source: Shodhganga: Temple management in the ĀgamasNityotsava (नित्योत्सव) refers to the “ritual procession around the temple” and represents one of the various upacāras (offerings), in pūjā (ritual worship), as defined in the Śaivāgamas.—Pūjā consists of offering hospitality, in the form of water to wash the feet, to drink, water for ablutions, offering a bath, new clothes, fragrant unguents, fragrant flowers and ornaments, food and so on. Each step in the pūjā process is called “saṃskāra” and each offering is called “upacāra” [viz., Nityotsava].
Nityotsava is to be performed during pūjā (ritualistic worship), according to the Arcanāvidhipaṭala of Kāmikāgama.—[After Prārthanā], then the Ācārya goes to the homamandira. It is recommended to perform the agnikārya in the īśāna corner of the pākaśālā (temple kitchen). Then the Ācārya performs nityotsava, taking the utsavamūrti out on procession around the temple prākāra to the accompaniment of vādyaghoṣa. This is followed by tāṇḍavotsava. The Ācārya then offers gandha, puṣpa once again to the śivaliṅga and gives parāṅmukhaarghya with mahāmudra. He also directs all the deities invoked in the liṅga to go back to their original positions. The Ācārya then meditates that he is one with the Lord who assumed a form and who has now left that form and is nīṣkala again.
Source: eScholarship: The descent of scripture: a history of the KamikagamaNityotsava (नित्योत्सव) refers to the “daily festival” (following the regular daily worship), according to the Kāmikāgama: an ancient Śaiva Āgama scripture in 12,000 Sanskrit verses dating to at least the 5th century and represented as an encyclopedic account of ritual instructions (kriyāpāda).—In modern print editions, the Kāmika-āgama is structured in two major parts. The Uttarabhāga consists of 98 chapters (paṭalas) [...] Chapters 5 to 18 present a thematic focus on festivals and other occasional rites. The section begins in Chapter 5 with a treatment of the daily festival (nityotsava) that is to follow regular daily worship.
Source: Cracow Indological Studies: Paḷḷivēṭṭa, or the ‘Royal Hunt’, in Prescriptive Literature and in Present-day Practice in KeralaNityotsava (नित्योत्सव) refers to “daily festivals” according to the Āgama literature.—Festivals (utsava) are an important feature of Indian temple culture. It is said the virtue of a temple depends on five different aspects: the religious austerity of the Ācārya (tapas), recitation of the Vedas (japa), following the rules as instructed in the scriptures (niyama), festivals (utsava), and the giving of food (annadāna). [...] In the ritual manuals that are produced in different regions of India, we find descriptions of various types of festival [including daily (nityotsava)].
Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.
Pancaratra (worship of Nārāyaṇa)
Source: archive.org: Catalogue of Pancaratra Agama Texts1) Nityotsava (नित्योत्सव) (lit. “routine daily celebrations”) is the name of chapter 17 of the Mārkaṇḍeyasaṃhitā: a Pāñcarātra text comprising some 2200 Sanskrit verses mainly dealing with temple-building, iconography, pūjā (worship procedures), utsava (festivities) and prāyaścitta (expiatory measures).—
Description of chapter [nityotsava]: A eulogy of nityotsava opens the chapter (1-2). Balidāna is to be done by all means [yatnena]. The balibimba is prepared, and taken through the temple, whereupon the prescribed balidāna-offerings are made and antarbali is done for gods in the houses (3-8). It is discussed and concluded that bali-offerings made with water and flowers left over from havis-offerings are best. Also, it is recommended that bali be done inside the temple at the time of certain utsavas and expiatory rites (9-16). Where, how and why this bali inside a temple is to be done is given (17-27a).
2) Nityotsava (नित्योत्सव) refers to “regular routines”, as discussed in the seventeenth chapter of the Kapiñjalasaṃhitā: a Pāñcarātra work consisting of 1550 verses dealing with a variety of topics such as worship in a temple, choosing an Ācārya, architecture, town-planning and iconography. Description of the chapter [nityotsava-vidhi]:—Kapiñjala now repeats what Mārkaṇḍeya once told him about nityotsava [which apparently refers to balidāna]—which is done in three stages: bimba, anna and puṣpa (1-2a). First, after having invoked the presence of God into the balibimba and arranged all the instruments properly (26-7), the bali-food offerings are made throughout the temple (8-23), and finally flower-offerings are made to Viṣvaksena (24-25).
3) Nityotsava (नित्योत्सव) refers to “daily worship”, as discussed in chapter 7 (Kriyākāṇḍa) of the Pārameśvarasaṃhitā: an important Pāñcarātra text of 8700 verses followed closely by the Ranganathaswamy temple at Srirangam—dealing with priestly concerns such as their daily routines, occasional liturgies and expiatory services.—Description of the chapter [nityotsavā-vidhāna]:—[After pitṛsaṃvibhāga] daily worship [=balidāna-offerings] are next attended to, first by making offerings to the parivāra-deities, then to the balipīṭha (375-404). [...] He continues in this until dusk, at which time he attends to the evening worship of the Lord. (Once again when this cycle has been repeated, still in the temple) he starts practice of contemplation of Lord through the eight-limbed (aṣṭāṅga) yoga (438-503) with all the stages duly observed. [...]
4) Nityotsava (नित्योत्सव) or Nityotsavavidhi (lit. “rules for pacification and expiatory rites with fire and water”) is the name of chapter 32 of the Puruṣottamasaṃhitā: a Pāñcarātra text consisting of more than 1800 verses devoted to temple-building and the practical concerns of the Pāñcarātra priestly community.—Description of the chapter [nityotsava-vidhi]: Brahmā asks about the daily conduct of rites ( x-2a. ) Bhagavān replies by saying first that utsava means “best yajña” [ut = “best”; sava = “yajña”] (2b-3a). After praising and classifying nityotsava, he turns to the matter of balipradāna, and for the bulk of the chapter he speaks of how to procure and dispense the necessary bali-offerings (6-16) and of the musical accompaniments for bali-offerings (17-29).
5) Nityotsava (नित्योत्सव) refers to “daily bali-celebrations”, as discussed in chapter 12 of the Viśvāmitrasaṃhitā: a Pāñcarātra text comprising some 2600 Sanskrit verses covering topics such as initiation (dīkṣā) and the construction, decoration and consecration of temples and icons, as well as routines of regular and special worship cycles.—Description of the chapter [nityotsava-vidhi]: Viśvāmitra turns here to daily bali-offerings which, he says, according to Brahma, are of three types-depending on whether they are done in the morning, afternoon or night (1-3). [...]
Pancaratra (पाञ्चरात्र, pāñcarātra) represents a tradition of Hinduism where Narayana is revered and worshipped. Closeley related to Vaishnavism, the Pancaratra literature includes various Agamas and tantras incorporating many Vaishnava philosophies.
Languages of India and abroad
Sanskrit dictionary
Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus CatalogorumNityotsava (नित्योत्सव) as mentioned in Aufrecht’s Catalogus Catalogorum:—Oppert. 3801.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary1) Nityotsava (नित्योत्सव):—[from nitya] m. ([in the beginning of a compound]) constant or regular festivals, [Rāmāyaṇa]
2) [v.s. ...] Name of [work] (also -vidhi, m.)
[Sanskrit to German]
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
See also (Relevant definitions)
Partial matches: Utsava, Nitya.
Starts with: Nityotsavanibandha, Nityotsavasamaradhanakalavidhana, Nityotsavavidhana, Nityotsavavidhi.
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Full-text (+25): Nityotsavavidhi, Mauravika, Mardaka, Gayaka, Shuddha, Vamshika, Mishra, Samkirna, Shuddhapuja, Mishrapuja, Sankirnapuja, Balibimba, Pashupatamurti, Paricaraka, Nartaka, Punyahadi, Nityotsavavidhana, Nityagnikarya, Nityahoma, Shayanotsavanta.
Relevant text
Search found 10 books and stories containing Nityotsava, Nitya-utsava; (plurals include: Nityotsavas, utsavas). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Prayogamanjari and Saivagamanibandhana (Study) (by R. Suthashi)
Description of Pashupata-Murti < [Chapter 4 - Anthropomorphic forms of Shiva in Kerala Tantric works]
Devi Tantra, Mantra, Yantra (study) (by Srider Basudevan Iyer)
Initiation or Diksa of Mantra < [Chapter 1 - Introduction]
Datal divinities of Tantra < [Chapter 3 - Minor Goddesses]
Soundarya Lahari of Shri Shankara (Study) (by Seetha N.)
The Shakta concept of Guru (Spiritual guide or preceptor) < [Chapter 5 - Shakta-Tantras—Saundaryalahari as an epitome of Shaktism]
The Shakta concept of Shishya (Disciple or student) < [Chapter 5 - Shakta-Tantras—Saundaryalahari as an epitome of Shaktism]
Shaktism as a cult < [Chapter 5 - Shakta-Tantras—Saundaryalahari as an epitome of Shaktism]
Isanasivagurudeva Paddhati (study) (by J. P. Prajith)
24. Pratishtha and Nityotsava-vidhi of Gauri < [Chapter 4 - Worship of Gods and Goddesses]
26. Pratishtha and Nityotsava-vidhi of Sarasvati < [Chapter 4 - Worship of Gods and Goddesses]
23. Pratishtha and Nityotsava-vidhi of Durga < [Chapter 4 - Worship of Gods and Goddesses]
Bhajana-Rahasya (by Srila Bhaktivinoda Thakura Mahasaya)
Text 18 < [Chapter 6 - Ṣaṣṭha-yāma-sādhana (Sāyaṃ-kālīya-bhajana–bhāva)]
Ganitatilaka (Sanskrit text and English introduction) (by H. R. Kapadia)
Page 200 < [Sanskrit Text of the Ganitatilaka]